Ma'anar 'aqīdah (akida) a harshe, tana nufin

Linguistically, ‘aqīdah (creed) means

Al-ʿaqīdah (ikon ƙuduri) shi ne abin da zuciya ta ɗaure a kansa (wato ta yi imani da shi da tabbaci). Ma'anar ɗaure zuciya ita ce tabbatar da abu, wato yin imani da shi gaba ɗaya, kuma wannan ya haɗa da imani da kowane abu. Duk da haka, imani da wani abu ana bincikarsa ne bisa ga abin da aka yi wa ƙuduri a kansa. Idan abin ya kasance babban al'amari ko wanda ke reshe daga babban al'amari, to ya dace a kira shi ʿaqīdah, kuma ya dace mutum ya ɗauke shi a matsayin ma'auni na asali ga sauran imani, don haka zuciya da ta ɗaure a kansa za ta sami tasiri bayyananne. Idan abin da mutum yake da ƙuduri a kansa ba babban al'amari ba ne, ko kuma ba ya reshe daga babban al'amari ba, to ba zai zama wani ɓangare na ʿaqīdah ba, domin ɗaure zuciya a kansa ba zai da wani tasiri bayyananne. Wajen yin imani da shi, mutum ba zai samu a cikinsa wata hakika ko wata amfani ba. Kuma idan ɗaure zuciya a kan kowane batu yana da tasiri, zai sa mutum ya ƙayyade matsayinsa a kansa ta fuskar imani da ƙin yarda, sannan zai zama wani ɓangare na ʿaqīdah.

The matter on which the heart has tied a knot (belived in firmly). The meaning of tying a knot is to be sure of, that is, believe in it decisively, this is general, which includes belief in everything. However, the belief in a certain matter is examined in terms of the thing in which the conviction has taken place. If it was a fundamental matter or one that is branching out from a fundamental matter then it is correct to call it an ‘aqīdah (creed) and it is correct for one to take it as a fundamental criterion for other beliefs, so the heart tying a knot on it will have a manifest impact. If the matter in which one has conviction is not a fundamental matter or is branching out from a fundamental matter then it will not be part of the ‘aqīdah (creed), this is because the heart tying a knot on it will not have a manifest impact. In believing in it one will not find in it any reality or any benefit. And when the heart's tying a knot on any subject matter has an effect, it will push him to determine his stance towards it in terms of belief and denial, and then it will be part of the ‘aqīdah (creed).

Al-'aqīdah (akida) tunani ne mai cikakken fahimta game da duniya, mutum da rayuwa, abin da ya gabaci wannan rayuwar duniya da abin da zai biyo bayanta, da kuma dangantakar wannan rayuwa da abin da ya gabace ta da abin da zai biyo ta. Wannan ita ce ma'anar kowace 'aqīdah (akida), kuma tana shafar akidar Musulunci. Cikin ta akwai al'amuran gaibu. Don haka imani da Allah, da mala'ikunsa, da littattafansa, da Manzanninsa, da Ranar Lahira, da ƙaddara da ƙaddarar Allah (qadā' wal qadar), da cewa alheri da sharri daga Allah suke, shi ne akidar Musulunci. Imani da Aljanna (jannah), da Wuta (nār), da mala'iku, da shaiɗanu da sauransu yana cikin akidar Musulunci, da tunani da duk abin da ya shafe ta. Haka kuma labarai da al'amuran gaibu waɗanda ba a iya fahimtarsu da gani ana ɗaukarsu daga cikin akida.

The ‘aqīdah (creed) is a comprehensive thought concerning the universe, man and life, what preceded this wordly life and what is to follow it, and the relationship of this life with what preceded it and what is to follow it. This is the definition of every ‘aqīdah (creed) and it applies to the Islamic ‘aqīdah (creed). Included in it are the unseen matters. So the belief in Allah , His angels, His books, His Messengers, the Last Day, divine fate and destiny (qadā’ wal qadā’r), that good and bad is from Allah  is the Islamic ‘aqīdah (creed). The belief in Paradise (jannah), Hellfire (nar), angels, shaytan’s etc is from the Islamic ‘aqīdah (creed), thoughts and whatever relates to it. Also narrations and the unseen things that cannot be percieved are considered from ‘aqīdah (creed).

Dangane da hukunce-hukuncen Shari'a;

As for the Sharī’ah rules;

Wato a takaice dai, su tunani ne game da aiki ko siffofin mutum a matsayin wani ɓangare na ayyukansa. Saboda haka, haya, sayarwa, mu'amala da riba, renon yara, wakilci (wikala), sallah (salah), nada Khalifa, aiwatar da hukunce-hukuncen Hudud na Allah, cewa Khalifa ya zama Musulmi, shaida ta zama mai adalci, da mai mulki ya zama namiji, da sauransu - duk waɗannan ana ɗaukar su a matsayin daga cikin hukunce-hukuncen Shari'ah. Tauhidi (Tawheed) na Allah, Risalah (Manzancin Annabci), tashin matattu (ba'th), gaskiyar Manzon Allah ﷺ, rashin kuskuren Annabawa, cewa Alkur'ani maganar Allah ce (kalam), lissafi (hisab) da azaba ('azaab) da sauransu - duk waɗannan ana ɗaukar su a matsayin ɓangare na ‘aqīdah (akida). Don haka, ‘aqa’id tunani ne da ake yin imani da shi. Hukunce-hukuncen Shari'ah kuwa, umarni ne da ya shafi aikin mutum. Misali, raka'o'i biyu na sallar asuba hukunci ne na Shari'ah ta fuskar yin su, kuma imani cewa sun fito daga Allah yana cikin ‘aqīdah. Don haka yin raka'o'i biyu na Sunnah na asuba sunna ne. Idan mutum bai yi ba, ba a zarge shi ba. Idan ya yi, zai samu lada kamar raka'o'i biyu na Sunnah na sallar Magariba, dukansu daidai suke ta fuskar hukuncin Shari'ah. Amma ta fuskar ‘aqīdah, imani da raka'o'i biyu na asuba abu ne tabbatacce, kuma kin su kafirci ne, domin an tabbatar da su ta hanyar tawatur (jerin watsa labarai masu yawa daga tsara zuwa tsara). Amma imani da raka'o'i biyu na Magariba ana so, amma idan mutum ya ƙi su, ba a ɗaukar hakan a matsayin kafirci, domin an tabbatar da su ta hanyar zanni (hasashe mai yuwuwa).

In other words they are thoughts regarding an action or the attributes of the human being as being part of his actions. Thus, leasing, selling, dealing with usury, custody, representation (wikala), prayer (salah), appointing a Khalifah, implementation of the punishments (Hudud) of Allah , the fact that the Khalifah should be a Muslim and the witness be just and the ruler be a man etc All of these are considered to be from the Sharī’ah rules. Oneness of Allah (Tawheed), The Message (Risalah), resurrection (ba'th), truthfulness of the Messenger, infallibility of the Prophets, that fact that the Qur’ān is Allah's speech (kalam), reckoning (hisab) and torment ('azaab) etc, all of these are considered part of the ‘aqīdah (creed). Thus, the articles of belief (‘aqa’id) are thoughts that are believed. And the Sharī’ah rules are the address which relates to the action of the human being. Thus, the two rakats of fajr is a Sharī’ah rule in terms of praying them. And the belief that they are from Allah  constitutes ‘aqīdah (creed). So praying the two rakats Sunnah of fajr is Sunnah. If one does not pray it he is not blamed. If he prays it he will get the reward like the two rakats (Sunnah) of Maghrib prayer, both of which are the same in terms of the Sharī’ah rule. As for in terms of the ‘aqīdah (creed), belief in the two rakats of fajr is a definite matter, rejecting them is disbelief (kufr) because they have been proven by way of tawatur (recurrent lines of transmission). As for belief in the two rakats of Maghrib, it is requested but if one rejects them it is not considered kufr because they have been proven by speculative (zanni)